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Yes. Where the hadaya vatthu is, that is where cittas arise.
- If you go to the Moon, your cittas will arise at that location on the Moon because that is where your physical body and hadaya vatthu (located in the manomaya kaya within the body) will be.
- Suppose you had developed abhinna powers and had attained the ability to come out of the physical body with the manomaya kaya and travel with the manomaya kaya (this is called “astral travel” nowadays.) Then you can even leave the physical body on the Moon and travel to Earth with your manomaya kaya and your cittas will arise wherever you are on Earth.
Cittas arise in a hadaya vatthu (the “seat of the mind”.)
- So, cittas arise in each person, animal, Deva, etc.
- Memories (namagoatta) and kamma bija are in vinnana dhatu (which has no spatial location.) See “Rupa, Dhammā (Appaṭigha Rupa) and Nāmagotta (Memories) (with chart #14).”
The video DanielSt posted above points to the problem of Sanskrit influence even in Sri Lanka.
I read: “This is the basis of artha-dharma. Artha Dharma and anartha-adharma…”
It should be (in “pure Sinhala” and Pali): “This is the basis of attha-dhamma. Attha Dhamma and anattha-adhamma…” Of course, attha and anattha are a variation — stronger emphasize — of atta and anatta. Many people also use “Dharma” (Sanskrit) instead of “Dhamma” (Pali and Sinhala). Of course, many can understand either way, but the Sanskrit versions are too familiar.
- So, even Wahraka Thero had to use the “Sankritized Sinhala” to make it easier for most people to understand. He often lamented on that.
P.S. DanielST wrote: “The Buddha said himself, that seeing him can only be done through seeing the Dhamma, or, seeing PS. “
- Indeed!
Magadhi Empire may not be directly related to the Magadhi language.
- māgadhi (māgadhi= “maga” + “adhi” = Noble path).
Pali seems to have evolved from the Magadhi.
- I am not sure that the Buddha lived in India. It could have been Sri Lanka. But I will not get into a debate about it because it does not matter to me either way.
- The Sinhala language is very close to Pali. Many common words include sankhara, vinnana, gati, anusaya, asava, etc.
- All the key terms in Paticca Samuppada in Sinhala are the same as in Pali.
- As I noted, the Tipitaka was written in the Sinhala alphabet (over 2000 years ago.)
- Also, there is no evidence of the Pali language in India except for the inscriptions on the “Asoka pillars.” All documents that the British found in India were in Sanskrit; they were Mahayana texts. See “Misinterpretation of Anicca and Anatta by Early European Scholars.”
- I highly recommend the book “The Search of the Buddha” by Charles Allen (2003) — mentioned in the above post — for those interested. His family had been in India for generations serving in the British government, and he was born in India. Thus, he has recorded how various sites were discovered and restored over time.
It does mean that.
- But I don’t think there is a Pali root there.
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Yes. I think reading the thread at Sutta Central you quoted at the beginning is a good idea. I think I have seen it before, but I will reread it to refresh my memory. But a few critical points:
1. We must always keep in mind that the Pali words in the Tipiaka was written with the Sinhala alphabet over 2000 years ago.
2. Then the European (mainly British) scholars did two things: (i) Translated it to English with the help of Sinhalese, (ii) also wrote the Pali words with the English alphabet (example: AN 4.49: Vipallāsasutta—Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (suttacentral.net) These Pali texts were composed by the “Pali Text Society” in the 1800s; they are pretty reliable. On the other hand, the English translations at Sutta Central, in general, have many errors.
3. While doing the actual translation, they also used Mahayana texts. Remember that they had no idea about Buddha saying not to use Sanskrit. Most Mahayana texts were in Sanskrit. That is where most of the confusion came from.
- There is no Pali word “anitya.” It is a Sanskrit word. There is no “anicca” in Sanskrit; it is a Pali word. But nowadays, they think both words mean the same!! The word “anitya” does not appear even once in the Tipitaka.
4. I have written about “san” in many posts: “What is “San”? Meaning of Sansāra (or Saṃsāra).”
- These are critical issues to sort out.
- One should spend a good chunk of time reading the posts I recommended, especially if there are questions. Feel free to ask specific questions. It is a waste of time to keep rewriting the same stuff!
Tobias asked:
“It’s correct that the saṃ- in saṃsāra and the saṅ- in saṅkhyā are one and the same verbal prefix. But from their sharing of the same prefix it doesn’t follow that the meaning of saṃsāra can be derived from the meaning of saṅkhyā.
We wouldn’t say, for example, that the meaning of ‘transport’ can be inferred from the meaning of ‘transgender’, or that the meaning of ‘confetti’ can shed light on the meaning of ‘community’ just because the two items in each pair happen to share the same Latin prefixes.”
***
The saṃ- in saṃsāra and the saṅ- in saṅkhyā are one and the same verbal prefix. However, one has to use common sense. Of course, we wouldn’t say, for example, that the meaning of ‘transport’ can be inferred from the meaning of ‘transgender.’ Such comparisons are made by foolish people whom the Buddha called “padaparama,” those who try to engage in debates instead of trying to understand meanings based on the context.
I explained that in the post “What is “San”? Meaning of Sansāra (or Saṃsāra)” as follows:
1. A key Pāli word, which has been hidden for thousands of years, is “saṅ” (commonly pronounced like son). In Pāli/Sinhala languages, it is pronounced as “සන්” (saṅ) or “සං” (“sang” with an “ng” sound at the end like in “song.”) “Saṅ” is the term for “good and bad things we acquire” through our moral/immoral deeds.
- Understanding this root allows one to easily see the meanings of many important Pāli words without looking for roots in Sanskrit.
2. There is a reason for calling what we “acquire or add” to be “saṅ.” In Pāli and Sinhala, the word for numbers is “sankhyā,” and sankhyā = “saṅ” + “khyā,” meaning add and subtract. Addition and subtraction involve sankhyā.
- From this, “saṅ” suggests “acquiring or adding (to this world, or to stay in the rebirth process).”
- In the same way, “khyā” implies “removal or subtraction.”
Saṅ – Adding/Helping Lengthen the Rebirth Process
3. Therefore, “saṅ” indicates things we do to lengthen our saṃsāric (or saṃsāric) journey. See below for examples.
- The word “saṃsāra” comes from “saṅ” + “sāra” where “sāra” means “good” or “beneficial.” Thus, one is trapped in the rebirth process because of the wrong view that “living in this world is beneficial.”
- These “saṅ” are nothing else but dasa akusala (that lead to rebirth in the apāyā) and also puñña kamma (that lead to rebirths in the “good realms”); see “Kusala and Akusala Kamma, Punna and Pāpa Kamma.”
- One may wonder why “saṅ” includes moral deeds or puñña kamma. That is because they also lead to rebirths (“add” to the saṃsāric journey).
- However, one MUST do puñña kamma to avoid rebirth in the apāyā.
The bottom line is the following: How do you understand Buddha Dhamma better?
- Just follow that, whichever it is. Each person needs to make that decision. This is what I kept repeating at Dhamma Wheel. The human mind is capable of understanding logic and reason.
- That is what the Buddha advised the Kalamas in the “Kesamutti Sutta (AN 3.65).”
- For example, do you understand “sankhara” better in which way? By reading the thread that Tobias provided (“Explaining sankhāra=“choices” ) OR by reading my posts like Saṅkhāra – An Introduction (with chart #7)? Stick with the version that makes sense to you.
- I will be happy to answer specific questions.
I wanted to say a bit more about the quoted comment by “Coemgenu.”
The last of the quoted comment is:
“.. This can be seen in the unorthodox romanization system used at the Pure Dhamma site:
gathi instead of gati
hethu-pala instead of hetu-phala.
micca-ditthi instead of micchā-diṭṭhi
satipattana instead of satipaṭṭhāna
Etc., etc.”1. The last three are wrong. I do have hetu-phala, micchā-diṭṭhi, and satipaṭṭhāna spelled like that in my posts. It is possible that I may have used hethu-pala, micca-ditthi, and satipattana in the very days when I did not pay much attention to this issue of the “Tipitaka English Convention” discussed below. But I don’t think those appear in any posts now.
- All current posts on the website are written per the “Tipitaka English Convention.”
2. I have sometimes used “gathi” (in parenthesis) to show the correct pronunciation of the Pali word “gati.”
3. Many people are unaware of the “Tipitaka English” convention adopted by Early European scholars (in the 1800s) when they started writing Pali texts with the English alphabet.
- Tipitaka was written with the Sinhala alphabet during the last Buddhist Council attended by all Arahants over 2000 years ago.
- European scholars adopted a writing convention in the 1800s that did not match the implicated pronunciation. If they tried to write many Pali words showing the correct pronunciation, they would turn out to be very long. I described this in two posts starting with the post “Tipiṭaka English” Convention Adopted by Early European Scholars – Part 1.”
- Let me quote #5 of the post:
5. Now, let us see why the “Standard English” convention leads to long words written with the English (Latin) alphabet. Let us take a simple Pāli word, “citta.” In the original Tipiṭaka, it was written as “චිත්ත” in Sinhala.
The “ch” sound in English is seen, for example, in “china” and “chain.” It takes two English letters to produce the “ච” sound. In the same way, the “ත” sound requires two letters, “th,” in English as in “Theme” or “both.”
- Therefore, in “Standard English,” “චිත්ත” would be reproduced as “chiththa.”
- As you can see, writing that word using “Standard English” would take eight letters instead of five in “citta.”
- With more complex Pāli words, the corresponding “Standard English” reproduction would be cumbersome. That seems to be the second reason for using a different “Tipiṭaka English” convention; see below.
- Of course, one must know this convention and pronounce “citta” as “chiththa.”
- Another good example word is ” satipaṭṭhāna.” Per the convention, the “t” must be pronounced as “th” (as in thief) and “ṭ” as “t” (as in trip); in “ṭh,” the “t” sound is even more emphasized. I suggest going through the post carefully.
- Similarly, the Pali word “gati” was in the Tipitaka as “ගති.” If they wrote that in English letters with the correct pronunciation, it would be “gathi.” However, with the adopted “Tipiaka Convention,” it is written as “gati,” but now it rhymes like the “t” in “tree.” Even in the Sinhala language, one unaware of the “Tipiaka Convention” may mispronounce it in Sinhala as “ගටි.”
- I often see this problem when some Sinhalese (putting English subtitles in Wahraka Desanas, for example) write “anicca” as “anichcha.” That is because that is how it sounds! They are unaware of the “Tipiaka Convention” for writing Pali words in English.
- That is why I used “gathi” in parenthesis with “gati” to show the correct pronunciation.
- The post “Tipiṭaka English” Convention Adopted by Early European Scholars – Part 1” (and the second part) was written several years ago. Thus, some of you may not be aware of it. That is why I thought of writing this in detail. I highly recommend reading those two posts to understand this critical issue.
- Please feel free to ask questions since this is important to understand.
P.S. It could be a good idea to consult “Pāli Glossary – (A-K)” and “Pāli Glossary – (L-Z)” to listen to the correct pronunciations.
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Well, I have responded to such “attacks” in many posts (in addition to my posts at Dhamma Wheel, but I stopped posting there.)
See, for example, “Distortion of Pāli Keywords in Paṭicca Samuppāda.“
- The person you quoted, “Coemgenu” is the one who was confused about how an Arahant can have the sense faculties because the “Patiloma Paticca Samuppada” (uddesa version) says, “When ignorance ceases, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease.” (of course, if you understand the niddesa and patiniddesa versions you know that none of them cease to exist)
- He was confused because the translator should not have done that “word-by-word” translation of the udddesa version.
- Please read the above post carefully, and you can see my response.
- “Coemgenu” was the author of the discussion thread at Dhamma Wheel I pointed out in #5 there. He had no understanding of Paticca Samuppada. Of course, the translator did not either.
It is fruitless to engage in discussions with such people. I no longer participate in the Dhamma Wheel discussions. However, I think many people are starting to understand these issues. Over half a million reads on the thread where I posted. So, there is hope!
- In any case, if anyone wants to clarify any issues raised, please feel free to ask questions. I don’t want anyone to have any doubts.
- If you have questions, ask them in your words. I am not going to respond to quotes from others. I have already responded to them. Also, see “Word-for-Word Translation of the Tipiṭaka.”
- These problems are entrenched even in Theravada. Many people are confused.
P.S.
Regarding Coemgenu’s specific comment that you quoted:
“The colloquial Sinhala pronunciation of it is actually a mispronunciation when judged by the phonetic descriptions in the ancient Pali grammars. When Sri Lankans pronounce Pali words their commonest mistake is to make aspirated consonants into non-aspirates and non-aspirated consonants into aspirates. This can be seen in the unorthodox romanization system used at the Pure Dhamma site:
gathi instead of gati
hethu-pala instead of hetu-phala.
micca-ditthi instead of micchā-diṭṭhi
satipattana instead of satipaṭṭhāna
Etc., etc.”He (and most translators) apparently have no understanding of the Sinhala or the Pali languages. This is a critical issue we have today. Many translators use Sanskrit roots to interpret Pali verses. That leads to massive confusion.
- The Buddha expressly PROHIBITED even translating the Tipitaka to Sanskrit. See #13 of “Misinterpretation of Anicca and Anatta by Early European Scholars.” It is a good idea to read the complete post.
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LDF wrote: “..supremely awakened fully enlightened omniscient Buddha.”
I just wanted to point out that the word “omniscient” MAY give the wrong impression of “being aware of everything at all times, i.e., at each moment.”
- Of course, a Buddha has a total understanding of how the world functions. In that sense, he can be said to be omniscient. So, it depends on the definition of omniscient.
- However, even a Buddha is not aware of everything happening everywhere at a given time. When he is in “Arahant-phala or nirodha samapatti,” he is not aware of anything in the world.
- He can turn his attention to anything and be fully aware of everything about it.
Even a Buddha’s sensory faculties are constrained by “one arammana at a given time.”
- We also think we can see, hear, etc. (i.e., use all six senses) simultaneously. But that is because those events take place very fast.
- See “What is Mind? How do we Experience the Outside World?“
P.S. Understanding that helps get rid of the view of a “soul/atman.” Our lives are a series of causes and effects described by Paticca Samuppada. We have control over our actions because of the “delay” involved during the “processing time” associated with the brain.
Thanks, LDF. Yes. Those estimates seem to be good.
- The link for reference 1 did not open for me. Can you check?
“Swamin Wahanse/Svāmin Vahansē (ස්වාමින් වහන්සේ) is an honorary term reserved for an honored bhikkhu or the Buddha.
Also, another term used for ONLY the Buddha is “අමා මෑණියන් වහන්සේ” (amā maniyan vahansē) where “amā” indicates Nibbāna and “mani” (මෑණි) indicates “mother.”
- Thus, it is the third term used for the Buddha in addition to the first two mentioned above.
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Good observation on “anuseti.“
- We need to keep reminding ourselves of these interconnections.
- Then once many pieces fall into place, they automatically come to mind without much effort.
Terms like බුදුරජාණන් වහන්සේ(budurajāṇan vahansē) and budupiyāṇan vahansē are synonyms for the Buddha in the Sinhala language.
- They emphasize one’s respect/admiration for the qualities of the Buddha.
- “Rāja” means “king/emperor,” and “Piyā” means “father.” Thus, those two terms imply that one respects the Buddha more than anyone else. A king or a father can provide protection only during this life. A Buddha can provide protection (guidance) to stop ANY/ALL future suffering.
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